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After the introduction (2Ti 1:1,2) we have, I. Paul's sincere love to Timothy, 2Ti 1:3-5. II. Divers exhortations given to him, 2Ti 1:6-14. III. He speaks of Phygellus and Hermogenes, with others, and closes with Onesiphorus, 2Ti 1:15-18.
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Introduction; Timothy's Faith and Holiness (66 AD)
繁體中文
引言；提摩太的信心與聖潔（66 AD）
¹ 奉神旨意，作基督耶穌使徒的保羅，寫信給我親愛的兒子提摩太。願恩惠、憐憫、平安從父神和我們主基督耶穌歸與你！
² （見上）
³ 我感謝神，就是我接續祖先用清潔的良心所事奉的神。祈禱的時候，不住的想念你！
⁴ 記念你的眼淚，晝夜切切地想要見你，好叫我滿心快樂。
⁵ 想到你心裏無偽之信，這信是先在你外祖母羅以和你母親友尼基心裏的，我深信也在你的心裏。
在此我們看到：一、書信的問安語。保羅稱自己是奉神旨意作使徒的，完全是出於神的美意與恩典，他也承認自己本不配得。憑著那在基督耶穌裏生命的應許，也就是照著福音而言。福音就是在基督耶穌裏生命的應許；生命是目的，基督是道路（Joh 14:6）。這生命已被放在應許之中，並在忠信的見證人基督耶穌裏同為確實；因為神的應許不論有多少，在基督都是是的，都是阿們（2Co 1:20）。他稱提摩太為他親愛的兒子。保羅對他懷有最深厚的情感，既因他曾作他歸信的器皿，也因他如同兒子與父親一般，在福音上一同服事。請注意，1. 保羅是奉神的旨意作基督耶穌的使徒；正如他不是從人領受福音，也不是人教導他的，而是藉著耶穌基督的啟示而得的（Ga 1:12），他作使徒的職分也不是出於人的旨意，而是出於神：在前一封信中他說是奉我們救主神的命令，此處則說是奉神的旨意。神呼召他作使徒。2. 我們有了生命的應許，當為此感謝神：憑著永生的盼望，這盼望是那不能說謊的神在萬古之先所應許的（Tit 1:2）。這是應許，為要顯明其白白的恩典與確實。3. 這應許與一切其他應許一樣，都是在耶穌基督裏並藉著他而賜下的；它們都源自神在基督裏的憐憫，並且都是確實的，因此我們可以安然倚靠。4. 連保羅親愛的兒子提摩太所需要的恩惠、憐憫、平安，也是從父神和我們主基督耶穌而來的；因此二者同為這些福氣的賜予者，人也當同樣向他們祈求。5. 最好的人也需要這些福氣，而這也是我們能為摯愛朋友所求的最好之事——願他們在需要之時有恩惠幫助，有憐憫赦免過失，並藉此得著與父神和我們主基督耶穌相和的平安。
二、保羅為提摩太的信心與聖潔向神感恩：他感謝神，因為他在禱告中記念提摩太。請注意，我們所行的任何善事、為朋友所盡的任何善工，都當將榮耀歸給神，並向祂感恩。是祂將記念某某人之事放在我們心裏，使我們在禱告中記念他們。保羅常常禱告，日夜祈求；在一切禱告中，他都不忘他的朋友，特別為好的傳道人禱告；他為提摩太禱告，晝夜不住的記念他；他不斷地這樣行；禱告是他持續不斷的工夫，而他在禱告中從不忘記朋友，不像我們常常那樣。保羅接續祖先用清潔的良心事奉神。令他得安慰的是，他生在神的家中，是事奉神之人的後裔；同樣令他得安慰的是，他按著自己所得最佳亮光，用清潔的良心事奉了祂；他常存無虧的良心，並以此為每日的功課（Ac 24:16）。他切切想要見提摩太，是出於對他的情感，為要與他有所交通，記念他們上次離別時的眼淚。提摩太捨不得與保羅分離，離別時流淚，因此保羅想要再見他，因為他從那眼淚中看出了提摩太對他的真摯情感。他感謝神，因為提摩太持守了他祖先的信仰（2Ti 1:5）。請注意，信仰的傳承在提摩太身上是從母系而來的；他有一位敬虔的母親，和一位敬虔的外祖母：她們信了主，雖然他的父親並未信主（Ac 16:1）。當兒女效法敬虔父母的信心和聖潔，並跟隨他們的腳蹤行，這是一件美事（3Jo 1:4）。這信是先住在你外祖母和你母親心裏的，我深信也在你的心裏。保羅對朋友存著極為寬厚的看法，十分願意對他們存著最好的盼望；實際上，他很有理由對提摩太存著好的看法，因為他沒有別人與我同心（Php 2:20）。請注意，1. 按照聖保羅所說，我們當用清源的良心事奉神，我們敬虔的祖先也是如此；這就是存著誠心和充足的信心來到神面前，我們心中天良的虧欠已經灑去（Heb 10:22）。2. 在我們的禱告中，當不住地記念我們的朋友，尤其是基督忠心的僕人。保羅日夜在禱告中記念他親愛的兒子提摩太。3. 住在真信徒心中的信心是無偽的；它毫不虛假，是經得起考驗的信心，並且作為活的原則住在他們裏面。保羅感恩的事，是提摩太承受了母親友尼基和外祖母羅以的信心，每逢我們看見同樣情形也當感恩；無論何處我們看見神的恩典都當喜樂；巴拿巴也是如此（Ac 11:23,24）。我聽見我的兒女們按真理而行，我的喜樂就沒有比這個大的（2Jo 1:4）。
英語原文
Introduction; Timothy's Faith and Holiness (66 AD)
¹ Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,
² To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
³ I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
⁴ Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;
⁵ When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.
Here is, I. The inscription of the epistle Paul calls himself an apostle by the will of God, merely by the good pleasure of God, and by his grace, which he professes himself unworthy of. According to the promise of life which is in Christ Jesus, or according to the gospel. The gospel is the promise of life in Christ Jesus; life is the end, and Christ the way, Joh 14:6. The life is put into the promise, and both are sure in Christ Jesus the faithful witness; for all the promises of God in Christ Jesus are yea, and all amen, 2Co 1:20. He calls Timothy his beloved son. Paul felt the warmest affection for him both because he had been an instrument of his conversion and because as a son with his father he had served with him in the gospel. Observe, 1. Paul was an apostle of Jesus Christ by the will of God; as he did not receive the gospel of man, nor was taught it, but had it by the revelation of Jesus Christ (Ga 1:12), so his commission to be an apostle was not by the will of man, but of God: in the former epistle he says it was by the commandment of God our Saviour, and here by the will of God. God called him to be an apostle. 2. We have the promise of life, blessed be God for it: In hope of eternal life, which God, who cannot lie, promised before the world began, Tit 1:2. It is a promise to discover the freeness and certainty of it. 3. This, as well as all other promises, is in and through Jesus Christ; they all take their rise from the mercy of God in Christ, and they are sure, so that we may safely depend on them. 4. The grace, mercy, and peace, which even Paul's dearly beloved son Timothy wanted, comes from God the Father and Christ Jesus our Lord; and therefore the one as well as the other is the giver of these blessings, and ought to be applied to for them. 5. The best want these blessings, and they are the best we can ask for our dearly-beloved friends, that they may have grace to help them in the time of need, and mercy to pardon what is amiss, and so may have peace with God the Father and Christ Jesus our Lord.
II. Paul's thanksgiving to God for Timothy's faith and holiness: he thanks God that he remembered Timothy in his prayers. Observe, Whatever good we do, and whatever good office we perform for our friends, God must have the glory of it, and we must give him thanks. It is he who puts it into our hearts to remember such and such in our prayers. Paul was much in prayer, he prayed night and day; in all his prayers he was mindful of his friends, he particularly prayed for good ministers, he prayed for Timothy, and had remembrance of him in his prayers night and day; he did this without ceasing; prayer was his constant business, and he never forgot his friends in his prayers, as we often do. Paul served God from his forefathers with a pure conscience. It was a comfort to him that he was born in God's house, and was of the seed of those that served God; as likewise that he had served him with a pure conscience, according to the best of his light; he had kept a conscience void of offence, and made it his daily exercise to do so, Ac 24:16. He greatly desired to see Timothy, out of the affection he had for him, that he might have some conversation with him, being mindful of his tears at their last parting. Timothy was sorry to part with Paul, he wept at parting, and therefore Paul desired to see him again, because he had perceived by that what a true affection he had for him. He thanks God that Timothy kept up the religion of his ancestors, 2Ti 1:5. Observe, The entail of religion descended upon Timothy by the mother's side; he had a good mother, and a good grandmother: they believed, though his father did not, Ac 16:1. It is a comfortable thing when children imitate the faith and holiness of their godly parents, and tread in their steps, 3Jo 1:4.—Dwelt in thy grandmother and thy mother, and I am persuaded that in thee also. Paul had a very charitable opinion of his friends, was very willing to hope the best concerning them; indeed he had a great deal of reason to believe well of Timothy, for he had no man like-minded, Php 2:20. Observe, 1. We are, according to St. Paul, to serve God with a pure conscience, so did his and our pious forefathers; this is to draw near with a true heart, in full assurance of faith, having our heart sprinkled from an evil conscience, Heb 10:22. 2. In our prayers we are to remember without ceasing our friends, especially the faithful ministers of Christ. Paul had remembrance of his dearly beloved son Timothy in his prayers night and day. 3. The faith that dwells in real believers is unfeigned; it is without hypocrisy, it is a faith that will stand the trial, and it dwells in them as a living principle. It was the matter of Paul's thanksgiving that Timothy inherited the faith of his mother Eunice and his grandmother Lois, and ought to be ours whenever we see the like; we should rejoice wherever we see the grace of God; so did Barnabas, Ac 11:23,24. I rejoiced greatly that I found of thy children walking in the truth, 2Jo 1:4.
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Cautions and Exhortations; Ministerial Fidelity (66 AD)
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勸戒與勉勵；事奉上的忠心（66 AD）
⁶ 為此我提醒你，使你將神藉我按手所給你的恩賜再如火挑旺起來。
⁷ 因為神賜給我們，不是膽怯的心，乃是剛強、仁愛、謹守的心。
⁸ 你不要以給我們的主作見證為恥，也不要以我這為主被囚的為恥；總要按神的能力，與我為福音同受苦難。
⁹ 神救了我們，以聖召召我們，不是按我們的行為，乃是按他的旨意和恩典；這恩典是萬古之先，在基督耶穌裏賜給我們的，
¹⁰ 但如今藉著我們救主基督耶穌的顯現才表明出來了。他已經把死廢去，藉著福音，將不能壞的生命彰顯出來。
¹¹ 我為這福音奉派作傳道的，作使徒，作外邦人的師傅。
¹² 為這緣故，我也受這些苦難。然而我不以為恥；因為知道我所信的是誰，也深信他能保全我所交付他的，直到那日。
¹³ 你從我聽的那純正話語的規模，要用在基督耶穌裏的信心和愛心，常常守著。
¹⁴ 從前所交託你的善道，你要靠著那住在我們裏面的聖靈牢牢的守著。
此處是對提摩太盡職的勸勉與激勵（2Ti 1:6）：*我提醒你。*最好的人也需要有人提醒；我們所知道的，也當被反覆提醒。2Pe 3:1：「我現在寫信給你們，是要提醒你們，激發你們誠實的心。」
一、他勸勉他挑旺那在他裏頭神的恩賜。要像挑旺灰燼下的火那樣把它挑旺起來。這是指神所賜給他的一切恩賜與恩典，使他有資格承擔傳福音者的工作，就是聖靈的恩賜，即藉著使徒按手所賜下的特殊恩賜。他必須挑旺這些；他必須運用它們，從而加增它們：使用恩賜，就能得著恩賜。因為凡有的，還要加給他（Mt 25:29）。他當抓住一切機會運用這些恩賜，藉此挑旺它們，因為這是加增恩賜最好的方法。無論神在提摩太裏頭的恩賜是普通的還是特殊的（雖然我傾向於後者），他都必須挑旺它，否則它就會衰微。再者，你們看見這恩賜是藉著使徒按手而住在他裏頭的，我認為這與他的按立有別，因為那是藉著眾長老的手按立的（1Ti 4:14）。很可能提摩太是在使徒按手時領受了聖靈所賜的特殊恩賜與恩典（因為我認為除了使徒以外，無人有賜下聖靈的權柄），隨後，他既已如此豐富地裝備好作傳道之工，便由眾長老按立。請注意，1. 我們恩賜加增、在功用上受妨礙的最大攔阻，是奴僕般的懼怕。因此保羅就此警告提摩太：神賜給我們的不是膽怯的靈（2Ti 1:7）。那惡僕正是因卑劣的懼怕而把銀子埋藏了，沒有拿去經營（Mt 25:25）。如今神屢次吩咐我們「不要懼怕」，以此裝備我們對抗懼怕的靈。「不要懼怕人的面；不要懼怕在盡責路上可能遇到的危險。」神已救我們脫離懼怕的靈，並賜給我們剛強、仁愛、謹守的靈。剛強的靈，即勇敢與決心去面對艱難與危險；愛神的靈，能帶領我們勝過可能遇到的反對，正如雅各為了拉結，並不把那勞苦當作一回事：愛神的靈能使我們超越對人的懼怕，以及人所能加給我們的一切傷害；還有謹守的靈，即心靈的平靜，安然自處，因為我們在道路上和工作中常因自己虛幻想像出來的事物而灰心，這些是清醒、穩重、善於思考的心思所能防備並輕易化解的。2. 神賜給祂僕人的不是膽怯的靈，而是勇敢的靈；這是剛強的靈，因為他們是奉那位在天上地下掌有一切權柄者之名說話；這是愛的靈，因為對神和人靈魂的愛，必須在僕人一切服事中激勵他們；這也是謹守的靈，因為他們說的是真理和清醒的話。
二、他勸勉他要預料到苦難，並為此預備好自己：「*所以你不要以給我們的主作見證為恥，也不要以我這為主被囚的為恥。*你不要以福音為恥，不要以你為福音所作的見證為恥。」請注意，
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基督的福音是我們沒有一個人有理由以之為恥的。我們也不可為那些為基督福音受苦的人感到羞恥。提摩太不可為年邁的保羅感到羞恥，雖然他如今身陷囹圄。他自己既不可懼怕受苦，也就不可懼怕承認那些為基督的緣故受苦的人。（1）福音是我們主的見證；藉此祂向我們為自己作見證，而我們藉著表明對福音的忠誠，就為祂作見證。（2）保羅是為主被囚的，是祂的囚徒（Eph 4:1）。為祂的緣故他被鐵鏈捆鎖。（3）我們沒有理由以我們主的見證或祂的囚徒為恥；如果我們現今以二者為恥，基督將來也必以我們為恥。「總要按神的能力，與我為福音同受苦難，」就是說，要預料到為福音的緣故受苦，為此預備，以此為必然，甘願在這世上與受苦的聖徒同受分。*與我為福音同受苦難；*也可讀作，你要與福音同受苦難；「不僅同情那些為福音受苦的人，更要準備好與他們一同受苦，像他們那樣受苦。」若福音何時陷入困境，那指望藉福音得生命和拯救的人，必甘願與它同受苦難。請注意，[1.] 當我們從神那裏汲取剛強和能力來忍受苦難時，我們才能把苦難忍受得好：你要按神的能力與福音同受苦難。[2.] 所有基督徒，特別是傳道人，都當預料到為福音的緣故遭受苦難和逼迫。[3.] 這些必按著住在我們裏面的神的能力而有所分寸（1Co 10:13）。
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論到神和福音，他注意到神藉著福音為我們成就了何等大的事（2Ti 1:9,10）。為鼓勵他受苦，他提出兩方面的考量：
（1）他所蒙召為之受苦的福音的性質，以及其中榮耀而滿有恩典的計劃與旨意。保羅每逢提到基督和基督的福音，常常離題加以發揮；他心中滿懷那作我們一切救恩、也當作我們一切所求的事。請注意，[1.] 福音的目標是我們的救恩：祂救了我們，我們既指望藉此得救，就不當以為為此受苦是大事。祂已開始拯救我們，並將在適當時候成全這工；因為神稱那未成的事（就是尚未完成的）如同已經成就了一樣（Ro 4:17）；所以祂說，那救了我們的。[2.] 這也是為我們的成聖而設計的：用聖召召我們，召我們成為聖潔。基督教是一種呼召，是聖潔的呼召；這是我們所蒙的呼召，也是我們蒙召去勞力的呼召。請注意，凡將來要得救的人，如今都已經成聖。福音的呼召凡是大有功效的，就必定是聖潔的呼召，使那有效蒙召的人成為聖潔。[3.] 其根源在於神在基督耶穌裏白白的恩典和永遠的旨意。若是我們配得的，為它受苦就難了；但我們藉此得救是出於白白的恩典，不是出於我們的行為，所以我們不當以為為它受苦是大事。這恩典說是萬古之先賜給我們的，就是在神從永遠以來的旨意和計劃之中；在基督耶穌裏，因為從神賜給罪人的一切恩賜，都是在基督耶穌裏並藉著祂而來的。[4.] 福音正是這旨意和恩典的顯明：藉著我們救主基督耶穌的顯現，祂從永遠就在父的懷裏，完全曉得神一切恩典的旨意。藉著祂的顯現，這恩典的旨意就向我們顯明了。耶穌基督既為之受苦，我們還以為為之受苦是大事嗎？[5.] 藉著基督的福音，死已被廢去：祂已經把死廢去，不僅削弱了它，更是將它除去，已經打破了死對我們的權勢；祂藉著除掉罪而廢去了死（因為死的毒鉤就是罪，1Co 15:56），改變了死的性質，也打破了它的權勢。如今死這仇敵已成了朋友；它是我們從一個充滿煩擾、憂愁、罪惡的世界，進入一個完全平安與純潔之世界的門戶；它的權勢已被打破，因為死不再勝過那些信福音的人，反而是他們勝過了它。死啊！你得勝的權勢在哪裏？死啊！你的毒鉤在哪裏？（1Co 15:55）。[6.] 祂藉著福音將生命和不朽彰顯出來；祂把另一個世界更清楚地向我們顯明，勝過從前任何世代所啟示的，並顯明瞭那世界的福樂，以及我們因信順服必得的確實賞賜：我們眾人既然敞著臉，如同在鏡子中觀看，就看見神的榮耀。祂把這彰顯出來，不僅擺在我們面前，更藉著福音賜給我們。讓我們更加看重福音，因為它是使生命和不朽彰顯出來的憑藉，在這一點上它超越從前一切的啟示；因此它是生命和不朽的福音——它將這些向我們顯明，指引我們走上通往其中的近路，並提出最有力的動機激勵我們尋求榮耀、尊貴和不朽。
（2）當思想蒙福的保羅的榜樣（2Ti 1:11,12）。他奉派傳福音，特別奉派作外邦人的師傅。他認為這是值得為之受苦的事業，提摩太為何不也這樣認為呢？沒有人需要為福音的事業受苦而懼怕或羞恥：保羅說，*我不以為恥，因為知道我所信的是誰，也深信祂能保全我所交付祂的，直到那日。*請注意，[1.] 好人常為世上最美好的事業受許多苦：為這緣故，我也受這些苦難；即「因我傳講福音、堅守福音而受苦」。[2.] 他們不必引以為恥，這事業必為他們撐腰；但那些反對它的人必披上羞愧。[3.] 那些信靠基督的人，知道他們所信的是誰。使徒帶著聖潔的誇勝和歡欣說話，意思彷彿是：「我站在堅固的根基上。我知道我已把這重大的託付交在最好的一位受託者手中。」也深信等等。我們當把甚麼交託給基督？我們靈魂的救恩，以及靈魂得蒙保守直到天國；我們如此交託給祂的，祂必保守。將有一日，我們的靈魂要被追問：「人啊！你曾有一個靈魂交託給你，你怎樣對待它？它被獻給了誰，是神還是撒但？它是怎樣被使用的，是服事罪還是服事基督？」將有一日來到，那將是極其嚴肅可畏的日子，我們必須交賬（Lu 16:2），為我們的靈魂交賬；如今，我們若以活潑順服的信心將它交託給耶穌基督，就可以確信祂能保守它，並在那日使它成為我們的安慰。
三、他勸勉他牢牢守著那純正話語的規模（2Ti 1:13）。1. 「要有純正話語的規模」（也可這樣讀），「一個簡短的規模，一份教義問答，一個照著聖經而來的信仰根基要理摘要，一套純正話語的綱要，一份以適當方法為自己從聖經中為己所用而擬定的信仰簡述」；或者不如說，我所理解的純正話語的規模，就是聖經本身。2. 「既有了它，就要牢牢守著，記念它，持守它，依從它。面對一切異端和謬論而堅守它，這些謬論會敗壞基督徒的信仰。要守著你從我所聽的。」保羅是受神默示的。我們當持守那些聖經中純正話語的規模；因為我們確知這些都是出於神的默示。那是無可指責的言語（Tit 2:8）。但當如何守著它呢？用在基督耶穌裏的信心和愛心；就是說，我們要承認它是可信的話，並當作十分可佩服的而加以歡迎。要在善良的心中持守它，這就是約櫃，在其中律法和福音的兩塊法版能最安全、最有益處地存放（Ps 119:11）。信心和愛心必須並行；僅僅相信純正的話語並加以認同是不夠的，我們還必須愛它們，信其真理並愛其美善，並且我們當在愛中傳揚純正話語的規模；用愛心說誠實話（Eph 4:15）。這是在基督耶穌裏的信心和愛心；必須是基督徒的信心和愛心，是定位於耶穌基督的信心和愛心，藉著祂神向我們說話，我們也向祂說話。提摩太作為傳道人，當牢牢守著純正話語的規模，為別人的益處。醫治人的話語，也可這樣讀；神的話語中有醫治之能；祂發命醫治他們。與此意旨相同的是（2Ti 1:14）：*從前所交託你的善道，你要靠著那住在我們裏面的聖靈牢牢的守著。*那善道就是純正話語的規模，就是基督徒的教義，在提摩太受洗並作為基督徒受教時交託給他，也在他按立為傳道人時交託給他。請注意，（1）基督徒的教義是交託給我們的託付。它交託給一般的基督徒，但特別交託給傳道人。它是善道，本身有無可言喻的價值，也必為我們帶來無可言喻的益處；它實在是善道，是無價的珍寶，因為它向我們顯明基督那測不透的豐富（Eph 3:8）。它交託給我們，要我們純全地保存，並傳給在我們之後的人；我們當守著它，不可對其純度的摻雜、其能力的削弱、或其完全的減損有任何貢獻：*你要靠著住在我們裏面的聖靈牢牢的守著。*請注意，即使是受教最好的人，若沒有聖靈的幫助，也不能守住所學的，正如他們起初也不能靠自己的力量學習一樣。我們不要想靠自己的力量保守它，而要靠聖靈保守它。（2）聖靈住在一切好的傳道人和基督徒裏面；他們是祂的殿，祂使他們能以保守福音的純淨無瑕；然而他們仍當盡自己最大的努力來保守這善道，因為聖靈的幫助和內住並不排除人的努力，二者十分相合。
英語原文
Cautions and Exhortations; Ministerial Fidelity (66 AD)
⁶ Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.
⁷ For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.
⁸ Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
⁹ Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
¹⁰ But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
¹¹ Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
¹² For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
¹³ Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
¹⁴ That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
Here is an exhortation and excitation of Timothy to his duty (2Ti 1:6): I put thee in remembrance. The best men need remembrancers; what we know we should be reminded of. 2Pe 3:1, I write this, to stir up your pure minds by way of remembrance.
I. He exhorts him to stir up the gift of God that was in him. Stir it up as fire under the embers. It is meant of all the gifts and graces the God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the imposition of the apostle's hands. These he must stir up; he must exercise them and so increase them: use gifts and have gifts. To him that hath shall be given, Mt 25:29. He must take all opportunities to use these gifts, and so stir them up, for that is the best way of increasing them. Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the apostle's hands, which I take to be distinct from his ordination, for that was performed by the hands of the presbytery, 1Ti 4:14. It is probable that Timothy had the Holy Ghost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle's hands (for I reckon that none but the apostles had the power of giving the Holy Ghost), and afterwards, being thus richly furnished for the work of the ministry, was ordained by the presbytery. Observe, 1. The great hindrance of usefulness in the increase of our gifts is slavish fear. Paul therefore warns Timothy against this: God hath not given us the spirit of fear, 2Ti 1:7. It was through base fear that the evil servant buried his talent, and did not trade with it, Mt 25:25. Now God hath therefore armed us against the spirit of fear, by often bidding us fear not. "Fear not the face of man; fear not the dangers you may meet with in the way of your duty." God hath delivered us from the spirit of fear, and hath given us the spirit of power, and of love, and of a sound mind. The spirit of power, or of courage and resolution to encounter difficulties and dangers;—the spirit of love to God, which will carry us through the opposition we may meet with, as Jacob made nothing of the hard service he was to endure for Rachel: the spirit of love to God will set us above the fear of man, and all the hurt that a man can do us;—and the spirit of a sound mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes discouraged in our way and work by the creatures o our own fancy and imagination, which a sober, solid, thinking mind would obviate, and would easily answer. 2. The spirit God gives to his ministers is not a fearful, but a courageous spirit; it is a spirit of power, for they speak in his name who has all power, both in heaven and earth; and it is a spirit of love, for love to God and the souls of men must inflame ministers in all their service; and it is a spirit of a sound mind, for they speak the words of truth and soberness.
II. He exhorts him to count upon afflictions, and get ready for them: "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. Be not thou ashamed of the gospel, of the testimony thou hast borne to it." Observe,
1. The gospel of Christ is what we have none of us reason to be ashamed of. We must not be ashamed of those who are suffering for the gospel of Christ. Timothy must not be ashamed of good old Paul, though he was now in bonds. As he must not himself be afraid of suffering, so he must not be afraid of owning those who were sufferers for the cause of Christ. (1.) The gospel is the testimony of our Lord; in and by this he bears testimony of himself to us, and by professing our adherence to it we bear testimony of him and for him. (2.) Paul was the Lord's prisoner, his prisoner, Eph 4:1. For his sake he was bound with a chain. (3.) We have no reason to be ashamed either of the testimony of our Lord or of his prisoners; if we are ashamed of either now, Christ will be ashamed of us hereafter. "But be thou partaker of the afflictions of the gospel, according to the power of God, that is, expect afflictions for the gospel's sake, prepare for them, count upon them, be willing to take thy lot with the suffering saints in this world. Be partaker of the afflictions of the gospel;" or, as it may be read, Do thou suffer with the gospel; "not only sympathize with those who suffer for it, but be ready to suffer with them and suffer like them." If at any time the gospel be in distress, he who hopes for life and salvation by it will be content to suffer with it. Observe, [1.] Then we are likely to bear afflictions as well, when we fetch strength and power from God to enable us to bear them: Be thou partaker of the afflictions of the gospel, according to the power of God. [2.] All Christians, but especially ministers, must expect afflictions and persecutions for the sake of the gospel. [3.] These shall be proportioned, according to the power of God (1Co 10:13) resting upon us.
2. Mentioning God and the gospel, he takes notice what great things God has done for us by the gospel, 2Ti 1:9,10. To encourage him to suffer, he urges two considerations:—
(1.) The nature of that gospel which he was called to suffer for, and the glorious and gracious designs and purposes of it. It is usual with Paul, when he mentions Christ, and the gospel of Christ, to digress from his subject, and enlarge upon them; so full was he of that which is all our salvation, and ought to be all our desire. Observe, [1.] The gospel aims at our salvation: He has saved us, and we must not think much to suffer for that which we hope to be saved by. He has begun to save us, and will complete it in due time; for God calls those things that are not (that are not yet completed) as though they were (Ro 4:17); therefore he says, who has saved us. [2.] It is designed for our sanctification: And called us with a holy calling, called us to holiness. Christianity is a calling, a holy calling; it is the calling wherewith we are called, the calling to which we are called, to labour in it. Observe, All who shall be saved hereafter are sanctified now. Wherever the call of the gospel is an effectual call, it is found to be a holy call, making those holy who are effectually called. [3.] The origin of it is the free grace and eternal purpose of God in Christ Jesus. If we had merited it, it had been hard to suffer for it; but our salvation by it is of free grace, and not according to our works, and therefore we must not think much to suffer for it. This grace is said to be given us before the world began, that is, in the purpose and designs of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man come in and through Christ Jesus. [4.] The gospel is the manifestation of this purpose and grace: By the appearing of our Saviour Jesus Christ, who had lain in the bosom of the Father from eternity, and was perfectly apprised of all his gracious purposes. By his appearing this gracious purpose was made manifest to us. Did Jesus Christ suffer for it, and shall we think much to suffer for it? [5.] By the gospel of Christ death is abolished: He has abolished death, not only weakened it, but taken it out of the way, has broken the power of death over us; by taking away sin he has abolished death (for the sting of death is sin, 1Co 15:56), in altering the property of it, and breaking the power of it. Death now of an enemy has become a friend; it is the gate by which we pass out of a troublesome, vexatious, sinful world, into a world of perfect peace and purity; and the power thereof is broken, for death does not triumph over those who believe the gospel, but they triumph over it. O death! where is thy sting? O grave! where is thy victory? 1Co 15:55. [6.] He has brought life and immortality to light by the gospel; he has shown us another world more clearly than it was before discovered under any former dispensation, and the happiness of that world, the certain recompence of our obedience by faith: we all with open face, as in a glass, behold the glory of God. He has brought it to light, not only set it before us, but offered it to us, by the gospel. Let us value the gospel more than ever, as it is that whereby life and immortality are brought to light, for herein it has the pre-eminence above all former discoveries; so that it is the gospel of life and immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and immortality.
(2.) Consider the example of blessed Paul, 2Ti 1:11,12. He was appointed to preach the gospel, and particularly appointed to teach the Gentiles. He though it a cause worth suffering for, and why should not Timothy think so too? No man needs to be afraid nor ashamed to suffer for the cause of the gospel: I am not ashamed, says Paul, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Observe, [1.] Good men often suffer many things for the best cause in the world: For which cause I suffer these things; that is, "for my preaching, and adhering to the gospel." [2.] They need not be ashamed, the cause will bear them out; but those who oppose it shall be clothed with shame. [3.] Those who trust in Christ know whom they have trusted. The apostle speaks with a holy triumph and exultation, as much as to say, "I stand on firm ground. I know I have lodged the great trust in the hands of the best trustee." And am persuaded, etc. What must we commit to Christ? The salvation of our souls, and their preservation to the heavenly kingdom; and what we so commit to him he will keep. There is a day coming when our souls will be enquired after: "Man! Woman! thou hadst a soul committed to thee, what hast thou done with it? To whom it was offered, to God or Satan? How was it employed, in the service of sin or in the service of Christ?" There is a day coming, and it will be a very solemn and awful day, when we must give an account of our stewardship (Lu 16:2), give an account of our souls: now, if by an active obedient faith we commit it to Jesus Christ, we may be sure he is able to keep it, and it shall be forthcoming to our comfort in that day.
III. He exhorts him to hold fast the form of sound words, 2Ti 1:13. 1. "Have a form of sound words" (so it may be read), "a short form, a catechism, an abstract of the first principles of religion, according to the scriptures, a scheme of sound words, a brief summary of the Christian faith, in a proper method, drawn out by thyself from the holy scriptures for thy own use;" or, rather, by the form of sound words I understand the holy scriptures themselves. 2. "Having it, hold it fast, remember it, retain it, adhere to it. Adhere to it in opposition to all heresies and false doctrine, which corrupt the Christian faith. Hold that fast which thou hast heard of me." Paul was divinely inspired. It is good to adhere to those forms of sound words which we have in the scriptures; for these, we are sure, were divinely inspired. That is sound speech, which cannot be condemned, Tit 2:8. But how must it be held fast? In faith and love; that is, we must assent to it as a faithful saying, and bid it welcome as worthy of all acceptation. Hold it fast in a good heart, this is the ark of the covenant, in which the tables both of law and gospel are most safely and profitably deposited, Ps 119:11. Faith and love must go together; it is not enough to believe the sound words, and to give an assent to them, but we must love them, believe their truth and love their goodness, and we must propagate the form of sound words in love; speaking the truth in love, Eph 4:15. Faith and love which are in Christ Jesus; it must be Christian faith and love, faith and love fastening upon Jesus Christ, in and by whom God speaks to us and we to him. Timothy, as a minister, must hold fast the form of sound words, for the benefit of others. Of healing words, so it may read; there is healing virtue in the word of God; he sent his word, and healed them. To the same purport is that (2Ti 1:14), That good thing which was committed unto thee keep by the Holy Ghost, which dwelleth in us. That good thing was the form of sound words, the Christian doctrine, which was committed to Timothy in his baptism and education as he was a Christian, and in his ordination as he was a minister. Observe, (1.) The Christian doctrine is a trust committed to us. It is committed to Christians in general, but to ministers in particular. It is a good thing, of unspeakable value in itself, and which will be of unspeakable advantage to us; it is a good thing indeed, it is an inestimable jewel, for it discovers to us the unsearchable riches of Christ, Eph 3:8. It is committed to us to be preserved pure and entire, and to be transmitted to those who shall come after us, and we must keep it, and not contribute any thing to the corrupting of its purity, the weakening of its power, or the diminishing of its perfection: Keep it by the Holy Ghost that dwelleth in us. Observe, Even those who are ever so well taught cannot keep what they have learned, any more than they could at first learn it, without the assistance of the Holy Spirit. We must not think to keep it by our own strength, but keep it by the Holy Ghost. (2.) The Holy Ghost dwells in all good ministers and Christians; they are his temples, and he enables them to keep the gospel pure and uncorrupt; and yet they must use their best endeavours to keep this good thing, for the assistance and indwelling of the Holy Ghost do not exclude men's endeavours, but they very well consist together.
15-18
Ministerial Fortitude (66 AD)
繁體中文
事奉上的剛強（66 AD）
¹⁵ 凡在亞西亞的人都離棄我，這是你知道的，其中有腓吉路和黑摩其尼。
¹⁶ 願主憐憫阿尼色弗一家的人；因他屢次使我暢快，不以我的鎖鏈為恥；
¹⁷ 反倒在羅馬的時候，殷勤的找我，並且找著了。
¹⁸ 願主使他在那日蒙主的憐憫。他在以弗所怎樣多多的服事我，你清楚知道。
在（2Ti 1:13,14）勸勉提摩太牢牢守著之後，
一、他提到許多人離棄基督的教義而背道的事（2Ti 1:15）。看來，即使在教會最美好、最純潔的時代，也有人既已接受了基督徒的信仰，其後卻又背棄了它；不僅如此，這樣的人還有許多。他沒有說他們背棄了基督的教義（雖然看來他們確是如此），而是說他們背棄了他——在他患難之時，他們背棄了他，不認他。我們豈能以此為奇呢？當許多人背棄了一位遠比保羅更美的人時——我指的是主耶穌基督（Joh 6:66）。
二、他提到一位堅守他的人，就是阿尼色弗：因他屢次使我暢快，不以我的鎖鏈為恥（2Ti 1:16）。請注意，1. 阿尼色弗曾向保羅顯出何等的恩慈：他使保羅暢快，屢次藉著他的書信、勸勉和安慰使保羅暢快，並且不以他的鎖鏈為恥。儘管保羅如今身處恥辱之中，他仍不以他為恥。他不是一次兩次恩待他，而是屢次；不僅當他在以弗所與自己的朋友同在時如此，當阿尼色弗身在羅馬時也是如此；他設法殷勤地尋找保羅，並且找著了（2Ti 1:17）。請注意，好人會尋找行善的機會，也不會躲避任何出現的機會。在以弗所時他曾服事保羅，對他極為恩慈：提摩太知道這事。2. 保羅怎樣回報他的恩慈（2Ti 1:16-18）。接待先知的，必得先知的賞賜。他以禱告來報答他：*願主憐憫阿尼色弗。*很可能阿尼色弗當時不在家，正與保羅同在；所以保羅為他的家禱告，求在他離家期間看顧他的家。雖然教皇派的人硬說他當時已經死了；他們從保羅為他禱告、願他蒙憐憫這一點，推論出為死人禱告的合理性；但誰告訴他們阿尼色弗已經死了呢？把如此重要的教義和實行建立在純粹的假設和極大的不確定之上，能是穩妥的嗎？
三、他不僅為阿尼色弗的家，也為他本人禱告：願主使他在那日蒙憐憫，就是在死亡和審判的日子，那時基督要把向祂貧窮肢體所行的一切善事，都算作是向祂自己行的。請注意，1. 死亡與審判的日子是可畏的日子，可稱為那日。2. 在那日蒙主的憐憫，是我們所需要、足以使我們快樂的全部；因為那不施憐憫的人，要受無憐憫的審判。3. 最好的基督徒在那日也需要憐憫；仰望我們主耶穌基督的憐憫，直到永生（Jude 1:21）。4. 你若要那日蒙憐憫，如今就當向主尋求。5. 憐憫是出於主、也是從主而來的；因為除非主向我們施憐憫，人或天使的同情和憐恤都是枉然。6. 我們當向那賜予憐憫的主尋求、求問憐憫；因為主耶穌基督已經滿足了公義的要求，使憐憫得以彰顯。我們當來到施恩的寶座前，為要得憐恤、蒙恩惠，作隨時的幫助。7. 無論為自己還是為朋友，我們所能尋求的最好之事，就是求主使他們在那日蒙主的憐憫——那時他們要從時間進入永恆，從今世轉到來世，並站在基督的審判台前：願主使你我都在那日蒙主的憐憫。
英語原文
Ministerial Fortitude (66 AD)
¹⁵ This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.
¹⁶ The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:
¹⁷ But, when he was in Rome, he sought me out very diligently, and found me.
¹⁸ The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.
Having (2Ti 1:13,14) exhorted Timothy to hold fast,
I. He mentions the apostasy of many from the doctrine of Christ, 2Ti 1:15. It seems, in the best and purest ages of the church, there were those that had embraced the Christian faith, and yet afterwards revolted from it, nay, there were many such. He does not say that they had turned away from the doctrine of Christ (though it should seem they had) but they had turned away from him, they had turned their backs upon him, and disowned him in the time of his distress. And should we wonder at it, when many turned their backs on a much better than Paul? I mean the Lord Jesus Christ, Joh 6:66.
II. He mentions the constancy of one that adhered to him, namely, Onesiphorus: For he often refreshed me, and was not ashamed of my chain, 2Ti 1:16. Observe, 1. What kindness Onesiphorus had shown to Paul: he refreshed him, he often refreshed him with his letters, and counsels, and comforts, and he was not ashamed of his chains. He was not ashamed of him, not withstanding the disgrace he was now under. He was kind to him not once or twice, but often; not only when he was at Ephesus among his own friends, but when Onesiphorus was at Rome; he took care to seek Paul out very diligently, and found him, 2Ti 1:17. Observe, A good man will seek opportunities of doing good, and will not shun any that offer. At Ephesus he had ministered to him, and been very kind to him: Timothy knew it. 2. How Paul returns his kindness, 2Ti 1:16-18. He that receives a prophet shall have a prophet's reward. He repays him with his prayers: The Lord give mercy to Onesiphorus. It is probable that Onesiphorus was now absent from home, and in company with Paul; Paul therefore prays that his house might be kept during his absence. Though the papists will have it that he was now dead; and, from Paul's praying for him that he might find mercy, they conclude the warrantableness of praying for the dead; but who told them that Onesiphorus was dead? And can it be safe to ground a doctrine and practice of such importance on a mere supposition and very great uncertainty?
III. He prays for Onesiphorus himself, as well as for his house: That he may find mercy in that day, in the day of death and of judgment, when Christ will account all the good offices done to his poor members as done to himself. Observe, 1. The day of death and judgment is an awful day, and may be emphatically called that day. 2. We need desire no more to make us happy than to find mercy of the Lord in that day, when those that have shown no mercy will have judgment without mercy. 3. The best Christians will want mercy in that day; looking for the mercy of our Lord Jesus Christ, Jude 1:21. 4. If you would have mercy then, you must seek for it now of the Lord. 5. It is of and from the Lord that we must have mercy; for, unless the Lord has mercy on us, in vain will be the pity and compassion of men or angels. 6. We are to seek and ask for mercy of the Lord, who is the giver and bestower of it; for the Lord Jesus Christ has satisfied justice, that mercy might be displayed. We are to come to a throne of grace, that we may obtain mercy, and find grace to help in the time of need. 7. The best thing we can seek, either for ourselves or our friends, is that the Lord will grant to them that they may find mercy of the Lord in that day, when they must pass our of time into eternity, and exchange this world for the other, and appear before the judgment-seat of Christ: the Lord then grant unto all of us that we may find mercy of the Lord in that day.
在引言之後（2Ti 1:1,2），我們看到：一、保羅對提摩太真誠的愛，2Ti 1:3-5。二、給他的各樣勸勉，2Ti 1:6-14。三、他論到腓吉路和黑摩其尼等人，並以阿尼色弗作結，2Ti 1:15-18。